Daf 58a (דַּף נ״ח ע״א)

“And Hashem said: My spirit shall not judge in man forever, for he too is flesh…” (Bereshit 6:3) (וַיֹּאמֶר יְיָ לֹא יָדוֹן רוּחִי בָּאָדָם לְעוֹלָם בְּשַׁגָּם הוּא בָּשָׂר וְגו׳). Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר), come and see (תָּא חֲזֵי), when Kudsha Berikh Hu created the world (כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He made this world to correspond to the likeness above (עֲבַד לְהַאי עָלְמָא לְאִשְׁתַּמָּשָׁא כְּגַוְונָא דִּלְעֵילָא). And when the people of the world were meritorious and walked in the straight path (וְכַד בְּנֵי עָלְמָא אִנּוּן זַכָּאִין דְּאָזְלֵי בְּאֹרַח מֵישָׁר), Kudsha Berikh Hu aroused the spirit of supernal life (קוּדְשָׁא בְּרִיךְ הוּא אַתְעַר רוּחָא דְּחַיֵּי דִּלְעֵילָא), until that life reached the place where Ya'akov dwells (עַד דְּמָטוּ אִנּוּן חַיִּין לְאֲתַּר דְּיַעֲקֹב שָׁרְיָא בֵיהּ). And from there that life extended until that spirit was drawn into this world where King David abides (וּמִתַּמָּן נָגְדֵי אִנּוּן חַיִּין עַד דְּאִתְמְשִׁיךְ הַהוּא רוּחָא לְהַאי עוֹלָם דְּדָוִד מַלְכָּא שָׁרְיָא בֵיהּ). And from there blessings extended to all those below (וּמִתַּמָּן נָגְדֵי בִּרְכָּאן לְכֻלְּהוּ אִנּוּן תַּתָּאֵי). And that supernal spirit was drawn and extended downward (וְהַהוּא רוּחָא עִלָּאָה אִתְנְגִיד וְאִתְמְשִׁיךְ לְתַתָּא), and could then be sustained in the world (וְיָכְלִין לְאִתְקַיְּימָא בְּעָלְמָא). And because of this, “His kindness is forever”-this refers to the world of King David (וּבְגִין כָּךְ לְעוֹלָם חַסְדּוֹ, דָּא הוּא עוֹלָם דְּדָוִד מַלְכָּא).

And for this reason it is written “forever” without a Vav (וּבְגִין כָּךְ כְּתִיב לְעלָם בְּלֹא וָא״ו), because when that spirit was extended into that world (דְּהָא כַּד הַהוּא רוּחָא אִתְנְגִיד לְהַהוּא עוֹלָם), from there issued blessings and life for all to be sustained (מִתַּמָּן נָפְקֵי בִּרְכָּאן וְחַיִּין לְכֹלָא לְאִתְקָיְּימָא). But now that the sons of man have sinned (הַשְׁתָּא דְּחָבוּ בְּנֵי נָשָׁא), all has departed (אִסְתַּלַּק כֹּלָּא), because that spirit of life cannot reach this world (בְּגִין דְּלָא יִמְטֵי הַהוּא רוּחָא דְּחַיֵּי לְהַאי עוֹלָם), so that those below may receive benefit from it and be sustained thereby (לְאִתְהַנָּאָה מִנֵּיהּ תַּתָּאֵי וּלְאִתְקַיְּימָא בֵיהּ). “For he also is flesh” (בְּשַׁגָּם הוּא בָּשָׂר), meaning that this spirit will not be poured into this world (בְּגִין דְּלָא יִתְרַק הַאי רוּחָא לְהַאי עוֹלָם). Why not? So that the lower serpent not ascend (מַאי טַעְמָא דְּלָא לְאַסְגָּאָה נָחָשׁ תַּתָּאָה), that is, the levels in which the spirit of holiness strengthens (דְּדַרְגִּין דְּיִתְתַּקַּף בֵּיהּ רוּחָא דִּקְדוּשָׁא), so that it not become mingled with the impure spirit (דְּלָא יִתְעָרַב בְּרוּחַ מְסָאֳב).

“For he also is flesh” (Bereshit 6:3) (בְּשַׁגָּם הוּא בָּשָׂר), this is the primordial serpent who was cursed (דָּא נָחָשׁ קַדְמָאָה דְּיִתְבָּרַךְ), for this reason “he is flesh” (בְּגִין כָּךְ הוּא בָּשָׂר), as it is said (כְּמָא דְאַתְּ אָמֵר), “The end of all flesh has come before Me” (Bereshit 6:13) (קֵץ כָּל בָּשָׂר בָּא לְפָנַי). And Rabbi Shim‘on said (וְאָמַר רַבִּי שִׁמְעוֹן), this refers to the Angel of Death (דָּא מַלְאַךְ הַמָּוֶת). “And his days shall be a hundred and twenty years” (וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה), this is the extension of the decree’s rope (אוֹרִיכוּ דְּקוּסְטִירָא דְּקִיטְרָא).

“The Nephilim were on the earth…” (Bereshit 6:4) (הַנְּפִילִים הָיוּ בָּאָרֶץ). Rabbi Yossi taught (תָּנֵי רַבִּי יוֹסֵי), these are ‘Azz’a and ‘Azzā’el (אִלֵּין עַזָּ״א וַעֲזָאֵ״ל), as it is said (כְּמָה דְאִתְּמָר) that Kudsha Berikh Hu cast them out from the supernal holiness (דְּאַפִּיק לוֹן קוּדְשָׁא בְּרִיךְ הוּא מִקְדוּשָׁתָא דִּלְעֵילָא). And if you say, how could they endure in this world? (וְאִי תֵימָא וְהֵיךְ יָכְלוּ לְאִתְקַיֵּימָא בְּהַאי עָלְמָא), Rabbi Ḥiyya said (אָמַר רַבִּי חִיָּיא), these are from those of whom it is written: “and let fowl fly upon the earth” (Bereshit 1:20) (וְעוֹף יְעוֹפֵף עַל הָאָרֶץ). And it has been said (וְהָא אִתְּמָר) that these appeared to the sons of man in their own likeness (דְּאִלֵּין אִתְחֲזוּ לִבְנֵי נָשָׁא כְּחֵזוּ דִּלְהוֹן).

And if you say, how could they change form? (וְאִי תֵימָא הֵיךְ יָכְלִין לְאִתְהַפָּכָא), behold it is said (הָא אִתְּמָר) that they transformed into many appearances (דְּאִתְהַפְּכַן לְכַמָּה גְוָונִין), and when they descended, they clothed themselves in the atmosphere of the world (וּבְשַׁעֲתָא דְנָחְתֵי אַגְלִימוּ בַּאֲוִירָא דְעָלְמָא), and were seen as sons of men (וְאִתְחַזּוּן כִּבְנֵי נָשָׁא). And these ‘Azz’a and ‘Azzā’el (וְהָנֵי עַזָּ״א וַעֲזָאֵ״ל), who rebelled above (דְּמָרְדוּ לְעֵילָא), Kudsha Berikh Hu cast them down (וְאַפִּיל לוֹן קוּדְשָׁא בְּרִיךְ הוּא), and they clothed themselves in earth (וְאַגְלִימוּ בְּאַרְעָא) and remained in it (וְאִתְקַיְּימוּ בֵיהּ), and they could not remove themselves from it (וְלָא יָכִילוּ לְאִתְפַּשְׁטָא מִנֵּיהּ). And afterward they strayed after the women of the world (וּלְבָתַר טָעוּ בָּתַר נְשֵׁי עָלְמָא). And until this very day (וְעַד כְּעָן יוֹמָא דָא), they remain and teach sorcery to the sons of men (אִנּוּן קָיְימֵי וְאוֹלְפֵי חָרְשִׁין לִבְנֵי נָשָׁא), and they begot children (וְאוֹלִידוּ בְּנִין), and they called them Anakim, mighty ones (וְקָרוּ לְהוּ עֲנָקִים גִּבָּרִין). And these are the Nephilim (וְאִנּוּן נְפִילִים), called sons of Elohim (אִקְרוּן בְּנֵי אֱלֹהִים). And this has already been explained (וְהָא אִתְּמָר).

Rabbi Rechumai said (אָמַר רַבִּי רְחוּמָאַי), Honor and heart, behold, they are one (כָּבוֹד וְלֵב הֲרֵי הֵן אֶחָד), except that Honor is called so from the aspect above (אֶלָּא שֶׁכָּבוֹד נִקְרָא עַל שֵׁם מַעְלָה), and heart is called from the activity below (וְלֵב אִתְקְרֵי עַל שֵׁם פְּעוּלַת מַטָּה). And this is the Honor of the Name (וְהַיְינוּ כְּבוֹד הַשֵּׁם), and this is the heart of the heavens (וְהַיְינוּ לֵב הַשָּׁמַיִם). What is it? (מָאי נִיהוּ), “The whole earth is filled with His glory” (Yeshayahu 6:3) (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) this refers to the entire land created on the first day (אֶלָּא כָּל אוֹתָהּ אֶרֶץ שֶׁנִּבְרֵאת בְּיוֹם רִאשׁוֹן), which is above, opposite Eretz Yisrael (שֶׁהוּא לְמַעְלָה כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל), filled with the Honor of the Name (מְלֵאָה מִכְּבוֹד הַשֵּׁם). And what are they? The sages (וּמָאי נִינְהוּ חֲכָמִים), as it is written: “The wise shall inherit glory” (Mishlei 3:35) (כָּבוֹד חֲכָמִים יִנְחָלוּ) and it is written (Yeḥezkel 3:12) “Blessed is the glory of Hashem from His place” (בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ). And what is this Honor? (וּמָאי הֲוֵי כָּבוֹד זֶה).

A parable: to what is the matter similar? To a king who had a matronita dwelling in his chamber (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ מַטְרוֹנִיתָא בְּחַדְרוֹ), in whom all his soldiers delighted (שֶׁכָּל חַיָּילָיו מִשְׁתַּעֲשְׁעִין בָּהּ). And she had sons who would come all day to see the king’s face and bless him (וְהָיוּ לָהּ בָּנִים וּבָאִים כָּל הַיּוֹם לִרְאוֹת פְּנֵי הַמֶּלֶךְ וּמְבָרְכִין אוֹתוֹ). They said to him, “Where is our mother?” (אֲמְרוּ לוֹ אָנָה אִמֵּנוּ). He said to them, “You cannot see her now” (אָמַר לָהֶם לֹא תּוּכְלוּ לִרְאוֹתָהּ עַתָּה). They said, “Blessed be she in every place she is” (אֲמְרוּ בְּרוּכָה תְּהֵא בְּכָל מָקוֹם שֶׁהִיא). And what is written? “From His place” (Yeḥezkel 3:12) (וּמָאי דִּכְתִיב: מִמְּקוֹמוֹ), implying that no one knows His place (מִכְּלַל דְּלֵיכָּא דְּיָדַע אֶת מְקוֹמוֹ).

A parable: to a matronita who came from a distant place (מָשָׁל לְמַטְרוֹנִיתָא שֶׁבָּאָה מִמָּקוֹם רָחוֹק), and no one knew whence she came (וְלֹא יָדְעוּ מֵאַיִן בָּאָה), until they saw that she was a woman of valor, fair and refined in all her deeds (עַד שֶׁרָאוּ שֶׁהִיא אֵשֶׁת חַיִל נָאָה וְהֲגוּנָה בְּכָל מַעֲשֶׂיהָ). They said, “Surely she is from the light” (אֲמְרוּ זֹאת וַדָּאִי מִן הָאוֹר נִלְקְחָה). Thus, through her deeds she illuminated the world (כָּךְ בְּמַעֲשֶׂיהָ הֵאִירָה אֶת הָעוֹלָם). They asked her, “From where are you?” (שָׁאֲלוּ אוֹתָהּ מֵאַיִן אַתְּ). She said to them, “From my place” (אָמְרָה לָהֶם מִמְקוֹמִי).

They said, “If so, great are the people of your place. Be blessed, and may your place be blessed” (אֲמְרוּ אִם כֵּן גְּדוֹלִים אַנְשֵׁי מְקוֹמֵךְ. בְּרוּכָה תִּהְיִּי וּמְבוֹרָךְ מְקוֹמֵךְ). And is not the glory of Hashem one with His hosts? (וְכִי אֵין כְּבוֹד יְיָ אֶחָד מִצִבְאוֹתָיו), it is not diminished-so why do they bless it? (לֹא גָּרַע, אַמָּאי מְבָרְכִין לֵיהּ). Rather, to what is the matter compared? (אֶלָּא מָשָׁל לְמָה הַדָּבָר דּוֹמֶה), to a man who had a beautiful garden, and next to the garden a plot of field (לְאִישׁ שֶׁהָיָה לוֹ גַּן נָאָה, וְחוּץ לְגַן בְּקָרוֹב מִמֶּנּוּ חַתִּיכַת שָׂדֶה). If he irrigated the garden first, the waters would flow through the entire garden (וְאִם הִשְׁקָה הַגָּן בִּתְּחִלַּת שָׁקְיוּתוֹ, הָלְכוּ לָהֶם הַמַּיִם עַל כָּל הַגָּן).

But that piece of field which is not adjacent (אַךְ אוֹתָהּ חַתִּיכָה שֶׁל שָׂדֶה שֶׁהִיא אֵינָהּ דְבוּקָה), even though it is all one, nonetheless he opened a place for it and watered it by itself (אַף עַל פִּי שֶׁהַכֹּל אֶחָד הוּא, לְפִיכָךְ פָּתַח לָהּ מָקוֹם וְהִשְׁקָה לָהּ לְבַדָּהּ). And Hashem said, “I will blot out man whom I have created from the face of the earth” (Bereshit 6:7) (וַיֹּאמֶר יְיָ אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה). Rabbi Yose opened (רַבִּי יוֹסֵי פָּתַח), “For My thoughts are not your thoughts” (Yeshayahu 55:8) (כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם).

Come and see (תָּא חֲזֵי), when a man wishes to take vengeance on another (כַּד בַּר נָשׁ בָּעֵי לְנָקְמָא מֵאַחֲרָא), he remains silent and says nothing (שָׁתִיק וְלָא אָמַר מִידִי), because if he were to inform him, the other would guard himself and he could not prevail against him (דְּאִילוּ אוֹדְעֵיהּ יִסְתַּמַּר וְלָא יָכִיל לֵיהּ). But Kudsha Berikh Hu does not act this way (אֲבָל קוּדְשָׁא בְּרִיךְ הוּא לָא הָכִי עָבִיד). He does not execute judgment in the world until He proclaims it and informs them two or three times (לָא עָבִיד דִּינָא בְּעָלְמָא עַד דְּאַכְרִיז וְאוֹדַע לְהוּ זִמְנָא תְּרֵין וּתְלָתָא), so that none can protest and say, “What have You done?” (בְּגִין דְּלָא אִיתָי דְּיִמְחֵי בִּידֵיהּ דְּיֵימָא לֵיהּ מָה עֲבָדַת), and not guard himself from Him and be unable to stand before Him (וְלָא יִסְתַּמַּר מִנֵּיהּ וְלָא יָכִיל לְקָיְימָא קַמֵּיהּ).

Come and see (תָּא חֲזֵי), “And Hashem said, I will blot out man whom I have created from upon the face of the earth” (וַיֹּאמֶר יְיָ אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה). He made it known to them through Noach (אוֹדַע לוֹן עַל יְדָא דְנֹחַ), and warned them many times (וְאַתְרֵי בְּהוֹן כַּמָּה זִמְנִין), but they did not listen (וְלָא שָׁמְעֵי). After they did not listen, He brought judgment upon them and removed them from the face of the earth (בָּתַר דְּלָא שְׁמָעוּ, אַיְיתֵי עֲלֵיהוֹן דִּינָא וְאוֹבִיד לוֹן מֵעַל אַפֵּי אַרְעָא).

Come and see, what is written concerning Noach (תָּא חֲזֵי מַה כְּתִיב בֵּיהּ בְּנֹחַ): “And he called his name Noach, saying: this one shall comfort us from our deeds” (וַיִּקְרָא אֶת שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ). p1-59